KJV: But I beseech you, that I may not be bold when I am present with that confidence, wherewith I think to be bold against some, which think of us as if we walked according to the flesh.
YLT: and I beseech you, that, being present, I may not have courage, with the confidence with which I reckon to be bold against certain reckoning us as walking according to the flesh;
Darby: but I beseech that present I may not be bold with the confidence with which I think to be daring towards some who think of us as walking according to flesh.
ASV: yea, I beseech you, that I may not when present show courage with the confidence wherewith I count to be bold against some, who count of us as if we walked according to the flesh.
δέομαι | I implore [you] |
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: δέομαι Sense: to want, lack. |
|
δὲ | now |
Parse: Conjunction Root: δέ Sense: but, moreover, and, etc. |
|
τὸ | that |
Parse: Article, Accusative Neuter Singular Root: ὁ Sense: this, that, these, etc. |
|
παρὼν | being present |
Parse: Verb, Present Participle Active, Nominative Masculine Singular Root: πάρειμι Sense: to be by, be at hand, to have arrived, to be present. |
|
θαρρῆσαι | to be bold |
Parse: Verb, Aorist Infinitive Active Root: θαρρέω Sense: to be of good courage, be of good cheer. |
|
τῇ | with the |
Parse: Article, Dative Feminine Singular Root: ὁ Sense: this, that, these, etc. |
|
πεποιθήσει | confidence |
Parse: Noun, Dative Feminine Singular Root: πεποίθησις Sense: trust, confidence, reliance. |
|
ᾗ | with which |
Parse: Personal / Relative Pronoun, Dative Feminine Singular Root: ὅς Sense: who, which, what, that. |
|
λογίζομαι | I reckon |
Parse: Verb, Present Indicative Middle or Passive, 1st Person Singular Root: λογίζομαι Sense: to reckon, count, compute, calculate, count over. |
|
τολμῆσαι | to be daring |
Parse: Verb, Aorist Infinitive Active Root: τολμάω Sense: not to dread or shun through fear. |
|
ἐπί | toward |
Parse: Preposition Root: ἐπί Sense: upon, on, at, by, before. |
|
τινας | some |
Parse: Interrogative / Indefinite Pronoun, Accusative Masculine Plural Root: τὶς Sense: a certain, a certain one. |
|
τοὺς | - |
Parse: Article, Accusative Masculine Plural Root: ὁ Sense: this, that, these, etc. |
|
λογιζομένους | reckoning |
Parse: Verb, Present Participle Middle or Passive, Accusative Masculine Plural Root: λογίζομαι Sense: to reckon, count, compute, calculate, count over. |
|
ἡμᾶς | us |
Parse: Personal / Possessive Pronoun, Accusative 1st Person Plural Root: ἐγώ Sense: I, me, my. |
|
κατὰ | according to |
Parse: Preposition Root: κατά Sense: down from, through out. |
|
σάρκα | flesh |
Parse: Noun, Accusative Feminine Singular Root: σάρξ Sense: flesh (the soft substance of the living body, which covers the bones and is permeated with blood) of both man and beasts. |
|
περιπατοῦντας | walking |
Parse: Verb, Present Participle Active, Accusative Masculine Plural Root: περιπατέω Sense: to walk. |
Greek Commentary for 2 Corinthians 10:2
So here, but παρακαλω parakalō in 2 Corinthians 10:1. Perhaps, “I beg” suits the new turn here. [source]
Articular infinitive (aorist active of ταρρεω tharreō) in the accusative case with negative μη mē the direct object of δεομαι deomai Literally, “I beg the not when present As if we walked according to the flesh (ως κατα σαρκα περιπατουντας hōs kata sarka peripatountas). Another sneering charge as made plain by the use of ως hōs with the participle for the alleged reason. [source]
Another sneering charge as made plain by the use of ως hōs with the participle for the alleged reason. [source]
In 2 Corinthians 10:1, παρακαλῶ is used for beseech. It is doubtful whether the two words can be strictly distinguished as indicating different degrees of feeling. It may be said that δέομαι and its kindred noun δέησις are frequently used of prayer to God, while παρακαλῶ occurs only twice in this sense, Matthew 26:53; 2 Corinthians 12:8. On the other hand, παρακαλῶ is used of God's pleading with men, while in the same passage δέομαι is used of men's entreating men; 2 Corinthians 5:20. Rev., in 2 Corinthians 10:1, renders entreat, which, according to older English usage, is the stronger word, meaning to prevail by entreaty, just as persuade, which originally meant to use persuasion, now signifies to prevail by persuasion. The construction of the passage is difficult. Literally it is: I pray the not showing courage when present, with the confidence, etc. The sense is: I pray you that you may not make it necessary for me to show, when I am present, that official peremptoriness which I am minded to show against those who charge me with unworthy motives. [source]
The A.V. thus misses the distinction between the two verbs. The former signifies to be stout-hearted or resolutely confident in view of one's conscious strength or capacity; the latter, to carry this feeling into action; to dare. The distinction is not easy to represent by single English words. It might be approximately given by brave and bold, though, in common usage, this distinction practically disappears. Θαῤῥῆσαι does not so much emphasize fearlessness as the tore positive quality of cheerful confidence in the presence of difficulty and danger, the sense which appears in the earlier usage of brave as gay (see the various uses in Shakespeare). Hence Rev. is on the right line in the use of courage, from cor heart, through the French coeur. Rev. renders, show courage - be bold. In classical Greek, the kindred noun θάρσος is sometimes, though not often, used in a bad sense, audacity, as in Homer, where Minerva is rebuking Mars for exciting strife among the gods with stormy or furious courage ( θάρσος ἄητον “Iliad,” xxi., 395). So the reckless daring of Hector is described θάρσος μυίης theeffrontery of a fly (“Iliad,” xvii., 570). [source]
Reverse Greek Commentary Search for 2 Corinthians 10:2
Only here in the New Testament. Plato, “Laws,” 701, uses it of liberty as too presumptuous ( ἀποτετολμημένης ). The force of the preposition is intensive, or possibly pointing to him from whom the action proceeds; bold of himself: The simple verb means primarily to dare, and implies the manifestation of that boldness or confidence of character which is expressed by θαῤῥέω . See 2 Corinthians 5:6, 2 Corinthians 5:8; 2 Corinthians 7:16; 2 Corinthians 10:2, note. [source]
Literary plural again after λογιζομαι logizomai in 2 Corinthians 10:2. Old word to lead an army In N.T. only in the middle as here. Paul admits that he fights, but only the devil and his agents even if wearing the livery of heaven. Paul knew the Roman army well. He knows how to use the military metaphor. [source]
Presented as the charge of another. “They more than tolerate those who trample on them while they criticize as ‹weak‘ one who shows them great consideration” (Plummer). After these prolonged explanations Paul “changes his tone from irony to direct and masterful assertion” (Bernard). I am bold also (τολμω καγω tolmō kagō). Real courage. Cf. 2 Corinthians 10:2, 2 Corinthians 10:12. [source]
Real courage. Cf. 2 Corinthians 10:2, 2 Corinthians 10:12. [source]
Rev., more abundantly bold, thus holding more closely to the literal meaning of the adverb. For are bold, see on 2 Corinthians 10:2. The boldness required to profess Christ within the precincts of the palace is illustrated by the graffito or wall-scribble discovered in 1857 among the ruins on the Palatine. It is a caricature of Christ on the cross, with an ass's head, while on the left appears a christian youth in an attitude of adoration. Underneath are scrawled the words Alexamenos worships God. [source]
For walk, with κατά afteraccording to, see Mark 7:5; Romans 8:4; Romans 14:15; 1 Corinthians 3:3; 2 Corinthians 10:2. Very often with ἐν inSee John 8:12; John 11:9, John 11:10; 2 Corinthians 4:2; 1 John 1:7, 1 John 1:10. Both constructions are found 2 Corinthians 10:2, 2 Corinthians 10:3. [source]
Object clause in nominative case in apposition with αγαπη agapē with ινα hina and the present active subjunctive of περιπατεω peripateō “that we keep on walking.”The commandment (η εντολη hē entolē). The one just mentioned with the same construction with ινα hina as in 1 John 3:23. John changes from the first person plural to the second (ηκουσατε ēkousate as in 1 John 2:7, περιπατητε peripatēte) as in 1 John 2:5, 1 John 2:7.In it Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]
Either to αλητειαι alētheiāi (truth) of 2 John 1:4, αγαπη agapē of this verse, or εντολη entolē of this verse. Either makes good sense, probably “in love.” With περιπατεω peripateō (walk) we have often εν en (1 John 1:7; 1 John 2:11, etc.) or κατα kata (according to) as in Mark 7:5; 1 Corinthians 3:3; 2 Corinthians 10:2, etc. [source]